Dhammapada verse #57

成就諸戒行，住於不放逸，正智解脫者，魔不知所趣。

Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge
Mara cannot know their path.

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【第57偈的故事】

瞿低迦尊者有次在摩竭陀國仙人崛山邊精進修習清淨和止觀，正當他證得禪定時，卻生病了，而影響他的修行。儘管如此，他仍然努力修行，但每次有所進步時，都被病魔摧毀殆盡。這種情形前前後後發生六次。最後，他決心要證阿羅漢果，即使因此喪生，也在所不惜。下定決心後，他毫不休息的精進修行，最後甚至決定自殺(註)，以苦痛做為觀想的對象。他就用刀割自己的喉嚨。這時他全心觀苦，心無旁騖而在逝世前證得阿羅漢果。雖然苦痛降臨時難以集中意志，但他卻表現出超強的決心和意志。

魔波旬知道瞿低迦入滅後，想知道他究竟往生何處。但遍尋不著，他就化身成年輕人，前去請教佛陀。

佛陀說：「明白瞿低迦往生何處對你沒有任何意義。他已經究竟解脫精神煩惱，證得阿羅漢果，不再輪迴了。魔波旬！你的能力不足以知道阿羅漢入滅後往生何處。」

備註：「自殺」是否恰當不在本故事討論的範圍，因為瞿低迦已經滌除所有的貪愛，而且證得阿羅漢果後，世俗的道德不再具有意義。

While residing at the Vēluvana Monastery, the Buddha spoke this Verse, with reference to Venerable Gōdhika.

While Venerable Gōdhika was in residence at Black Rock on Mount Isigili, heedful, ardent, resolute, having attained ‘release of mind’ through the practice of meditation, he was attacked by a certain disease brought on by diligent application to duty, and fell away from the mental repose of ‘disknowing’. A second time and a third time, and unto six times, did he enter into a state of mental repose and fell away therefrom. As he entered into a state of mental repose for the seventh time, he thought to himself, “Six times I have fallen away from a state of mental repose. Doubtful is the future state of him who falls away from a state of mental repose. Now is the time for me to use the razor.”

Accordingly, he took the razor with which he shaved his hair, and lay down on his bed, intending to end his life. Màra perceived his intention and thought to himself, “This monk intends to use the razor. Those who use the razor in this way are indifferent to life. Such men, having attained penetration, win Arahatship. But if I try to prevent him from carrying out his intention, he will pay no attention to my words. I will therefore induce the Buddha to prevent him.” At that moment the Venerable drew his knife. The Buddha, perceiving Màra, said, “Thus do those who are steadfast, nor do they yearn for life. Gōdhika has uprooted craving and has attained Nibbàna.” Now the Buddha, accompanied by a large number of monks, entered the place where the Venerable had lain down and used his knife.

At that moment Màra, the Evil One, like a pillar of smoke or a mass of darkness, was searching in all directions for the Venerable’s consciousness. Thought he, “Where has his rebirth-consciousness fixed itself?” The Buddha pointed out to the monks the pillar of smoke and the mass of darkness and said to them, “Monks, that is Màra, the Evil One, searching for the consciousness of the goodly youth Gōdhika. Thinks he, ‘Where has the consciousness of the goodly youth Gōdhika fixed itself?’ But, monks, the consciousness of the goodly youth Gōdhika has not fixed itself. For, monks, the goodly youth Gōdhika has passed into Nibbàna. Màra, being unable to find the place where the consciousness of the Venerable had fixed itself, approached the Buddha and asked him, “Where has Gōdhika gone?”

Said the Buddha to Màra, “Gōdhika has uprooted craving and has attained Nibbàna.” Then said the Buddha, “Evil One, what have you to do with the place where the consciousness of the goodly youth Gōdhika has fixed itself? A hundred or a thousand like you could never find it.”

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #56

栴檀多伽羅，此等香甚微。持戒者最上，香薰諸天間。

Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.

☆☆☆

【第56偈的故事】

大迦葉尊者出定(註)後，到王舍城的貧民區去化緣。他化緣的目的是希望提供機會給一位窮人，讓他能夠經由供養出家人而獲得大功德。這時候，帝釋也期望能夠供養大迦葉尊者，就與妻子喬裝成貧苦的老紡織匠，到王舍城來。當大迦葉尊者到達他們家門口時，他就用飯和咖哩裝滿大迦葉尊者的缽。當大迦葉尊者聞到咖哩的香味時，他明白供養的人不是凡人，而是帝釋本人。帝釋因此承認自己的身份，並且告訴大迦葉尊者，說自己也很可憐，因為沒有供養任何人的機會。說完話後，他向大迦葉尊者禮敬，然後夫妻兩人就離開了。

這時候，佛陀在精舍裡看見帝釋夫婦兩人離去，就告訴眾多弟子有關帝釋供養大迦葉比丘的事。弟子們想不出來，帝釋怎麼會知道大迦葉尊者出定，而且知道這正是供養大迦葉的好機會？他們因此向佛陀請教。

「像大迦葉比丘這樣有德行的人，名聲四處遠播，甚至天神也知道。也因此，帝釋親自前來禮敬。」佛陀如是回答。

備註：指「滅盡定」，滌除精神污垢的聖人可以透過意志力量暫時止息意識的流轉，精神活動全部止息，呼吸甚至也停止，這時候，聖人沒有任何的危險。諸佛、辟支佛和阿羅漢在生時證得涅槃究竟法喜的期間即是「滅盡定」。

While residing at the Vēluvana Monastery in Ràjagaha, the Buddha spoke this Verse, with reference to Monk Mahàkassapa.

One day Venerable Kassapa arose from a meditation which had lasted seven days and started out with the intention of making an unbroken round for alms in Ràjagaha. At the same time five hundred pink-footed nymphs who were the wives of Sakka, king of gods, roused themselves and prepared five hundred portions of alms, intending to give those alms to the Venerable. Taking their alms, they halted on the road and said to the Venerable, “Venerable, accept these alms; do us a favour.” The Venerable replied, “Go away, all of you. I intend to favour the poor.”

Sakka himself desired to give alms to the Venerable. So he disguised himself as an old weaver worn out by old age, an old man with broken teeth, grey hair, and a bent and broken body. And transforming Wellborn the celestial nymph into just such an old woman, and creating by supernatural power a weavers’ lane, he sat spinning out thread. The Venerable went towards the city, thinking to himself, I will bestow favour on poor folk.” And seeing this street outside of the city, he looked all about and noticed those two persons. At that moment Sakka was spinning out the thread and Wellborn was feeding a shuttle. When Monk Mahàkassapa came to the door, Sakka took the Venerable’s bowl, saying, “Venerable, consider not whether the food be coarse or fine, but be gracious to us.”

Straightaway that portion of alms, richly flavoured with all manner of sauces and curries, filled the whole city of Ràjagaha with its fragrance. The Venerable thought to himself, ‘This man is weak, but his alms are as powerful as the food of Sakka. Who can he be?” Perceiving that it was Sakka, he said, “You have done a grievous wrong in depriving poor folk of the opportunity to acquire merit. By bestowing alms on me today, any poor man whosoever might obtain the post of commanderin chief or the post of treasurer.” Is there any man poorer than I, Venerable?” “How do you come to be poor, enjoying as you do the splendour in the world of the gods?”

“Venerable, this is the explanation. Before the Buddha appeared in the world I performed works of merit.

When the Buddha appeared in the world, three deities of equal rank were reborn who, by the performance of works of merit, possessed greater glory than I. When these deities say in my presence, ‘Let us make holiday,’ and take female slaves and go down into the street, I take to my heels and enter my house. The glory from their persons overpowers my person, but the glory from my person does not overpower their persons. Who, Venerable, is poorer than I?” “If this be true, henceforth do not attempt to deceive me by giving alms to me.” “Have I acquired merit, or have I not acquired merit, by giving alms to you through deception?” “You have acquired merit, brother.” “If this be true, Venerable, it is my bounden duty to perform works of merit.” So saying, Sakka saluted the Venerable, and accompanied by Sujàtà, circumbulated the Venerable.

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 54 ~ 55

花香不逆風，栴檀多伽羅，末利香亦爾。德香逆風薰，彼正人之香，遍聞於諸方。

The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of virtue o’ersweeps the wind,
all pervasive is virtue of the good.


栴檀多伽羅，拔悉基青蓮，如是諸香中，戒香為最上。

Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.

☆☆☆

【第54, 55偈的故事】

一天傍晚，阿難尊者獨自靜坐時，想到一個問題：

「草木花根的香從來都是順風飄散，不能逆風送香，難道真的沒有香氣既可以順風飄送，也可以逆風送香嗎？難道沒有瀰散全世界的香嗎？」

佛陀回答道：「阿難！若有人皈依佛法僧三寶，守五戒，慷慨布施，不吝嗇，這種人真正具有德行，值得讚歎。他（她）的聲譽會四方傳播，不管住在那裡，所有的比丘、婆羅門和居士們都對她(她)讚歎不已！」

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to a question raised by the Venerable ânanda.

One evening, absorbed in meditation, Venerable ânanda pondered the following thought: “The Buddha possesses the three perfumes of excellence; namely, the perfume of sandal, the perfume of roots, and the perfume of flowers. However, each of these perfumes goes only with the wind. Is there possibly a substance whose perfume goes against the wind, or is there possibly a substance whose perfume goes both with the wind and against the wind?” Then the following thought occurred to him: ‘What is the use of my trying to determine this question all by myself? I will ask the Buddha, and the Buddha alone.” Accordingly he would approach the Buddha and put the question to him. The story goes:

Now one evening the Venerable ânanda arose from profound meditation and drew near to the place where sat the Buddha, and when he had drawn near, he addressed the Buddha as follows, “Venerable, there are these three substances whose perfume goes only with the wind and not against the wind. What are the three? The perfume of roots, the perfume of sandal, and the perfume of flowers. These are the three substances whose perfume goes only with the wind and not against the wind. But, Venerable, is there possibly a substance whose perfume goes both with the wind and against the wind?”

Said the Buddha in answer to the question, “ânanda, there is a substance whose perfume goes with the wind, a substance whose perfume goes both with the wind and against the wind.” “But, Venerable, what is that substance whose perfume goes with the wind, that substance whose perfume goes both with the wind and against the wind?” “ânanda, if in any village or market-town in this world any person seeks refuge in the Buddha, seeks refuge in the Dhamma, seeks refuge in the Sangha; if he refrains from taking life, from taking that which is not given, from indulgence in the sins of the flesh and from lying, and avoids occasions of heedlessness through the use of liquor or spirits or other intoxicants; if he is virtuous; if he lives the life of a householder in righteousness, with a heart free from the stain of avarice; if he is liberal and generous, if he is open-handed, if he takes delight in giving, if he is attentive to petitions, if he takes delight in the distribution of alms, in all parts of the world monks utter his praise. If in such and such a village or market-town either a man or a woman seeks refuge in the Buddha… if he takes delight in the distribution of alms, deities and spirits speak his praise. If in such and such a village or market-town either a man or a woman seeks refuge in the Buddha… if he takes delight in the distribution of alms, such acts as these, ânanda, are the substance whose perfume goes both with and against the wind.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #53

如從諸花聚，得造眾花鬘，如是生為人，當作諸善事。

As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.

☆☆☆

【第53偈的故事】

毘舍佉的父親陀難闍那是跋提的富翁，她的母親是須摩那德咪。她的祖父泯兔則是憍薩羅國最有錢的五個人之一。她非常年輕的時候，佛陀曾經來過跋提。當時，她的祖父帶她和她的同伴去聽佛陀說法，聽完之後，他們全都證得初果。

長大後，她嫁給舍衛城另一位富翁彌迦羅的兒子富樓那凡達那。結婚當天，她父親告訴她做一個盡責的妻子要遵守十條規章：

１．不可以把家中的火拿到屋外。
２．也不可以把屋外的火拿入家裡。
３．借東西給那些願意借東西給別人的人。
４．不借東西給那些不願意借東西給別人的人。
５．不管對方是否也有雅量借東西給別人，都可以借東西給對方。
６．愉快的坐。
７．愉快的吃。
８．愉快的睡。
９．照顧火。
10．尊敬家神。

這些條文的意義如下：
１．火代表謗誹，為人妻子不可以向他人訴說丈夫和公婆的壞話。他們的缺點和家庭爭論也不可向外人道。
２．為人妻子也不可以聽東家長西家短。
３．借東西給有借有還的人。
４．不可借東西給有借不還的人。
５．對窮困潦倒的親朋，即使不還，也要借給他們需要的東西。
６．為人妻子見到公婆時，當起身敬意，不應坐著不理。（對其他長者亦然）。
７．公婆丈夫照料妥當後，妻子方可進食，也應該確保僕人受到妥當的照顧。
８．這不是說為人妻子可以盡情睡眠，相反地，為人妻子入睡前，應確定所有門窗都已關好，僕人也已善盡職責，同時，公婆丈夫已經入睡後才安心休息。
９．公婆和丈夫應視之如火般的謹慎照顧。
10．禮敬公婆和丈夫一如家神。

有一天，她的公公彌迦羅正在進餐時，有一位比丘到他家門口化緣，彌迦羅完全不予理睬，她看見這情形，就對比丘說：「請尊者原諒！我公公只吃陳腐的食物。」這時候，她公公聽見她這麼說，非常生氣，就要她離開這個家。她不願意離開，反而請當初結婚時，她父親派遣陪她過來夫家，方便她日後在面對任何問題時可以諮詢的八位長者前來仲裁。長者們來到後，她的公公告訴他們：「我用金碗吃飯時，她卻說我在吃陳腐的食物，由於這種犯上的行為，我要趕走她！」她解釋說：「當我發現公公完全不理睬站在門口化緣的比丘時，我在心裡想：『既然我公公這一生從來沒有做任何的功德，他不過是享受過去世的福報（陳腐的食物）罷了。』所以我才說：『我公公只吃陳腐的食物。』這樣的說法難道錯了嗎？」

最後，這八位長者認為她沒有犯錯。她於是說，身為一位對佛法有絕對信心的人，她無法留在對比丘不表歡迎的家庭中。她又說，如果不能邀請比丘到家裡來供養，並做其它布施，那麼她就要離開這個家庭。她公公因此答應她所有的要求。

第二天，佛陀和眾多比丘就被邀請前來接受供養。正要供養的時候，她請她公公一起來供養，但為他所拒絕。供養之後，她再次請公公來聽佛陀的開示，她公公也覺得不應該再拒絕，但他修苦行的師父卻不讓他去。結果她公公只好在布幔後面聽佛陀說法。聽完之後，她公公的善業成熟，就證得初果。他因此非常感激佛陀和她，並宣稱她就像他的母親一般，也因此，人們稱呼她為鹿母（因為彌迦羅的意思是鹿）。

後來，她生育了幾位兒女。當年結婚的時候，她父親曾送她一件鑲有珠寶、價值連城的外套。有一天，她到祇樹給孤獨園時，覺得這件外套太沉重，就脫下來，用圍巾包好，交給僕人保管。但這僕人卻粗心大意地把它遺落在給孤獨園。她要僕人回去找，但告誡他：「回去好好找找看！如果阿難尊者已經找到了並且收起來，就不可以要回來，我要把這外套捐獻出去。」阿難尊者當時負責保管所有信徒遺留下來的東西。但阿難尊者不接受她的好意，她便決定義賣這件外套，把所得的款項捐獻出來。但沒有人能出得起適當的價錢，所以她就自己買下來，並用這筆款項興建東園鹿子母講堂。

講堂捐獻儀式完成之後，當夜她召集家庭所有的成員，並告訴他們，她所有的心願都已完成了，接著她就繞著講堂走，同時唱頌偈語。這時，一些聽到聲音的比丘以為她在唱歌，就向佛陀報告。「她是不是精神錯亂了？」他們問佛陀。

佛陀解釋道：「今天，她已經完成累世以來的願望，也由於這種成就感，她才會這樣心滿意足，而用唱誦偈語來表達內心的喜悅，她絕沒有精神錯亂的現象。累世以來，她就是個大布施者和積極提倡佛法的人。」

佛陀接著說，蓮華上佛時，她有個朋友是主要的女信徒和贊助者，她在羨慕之餘，也發願希望能具有同樣的德性，所以在一連七天供養該佛和眾多比丘後，她發了最誠摯的願望，希望在未來世能成為未來佛的主要女弟子和贊助者。

蓮華上佛就運用神通，觀照未來，得知她在未來世會實現她的願望，所以就授記她的願望會實現，後來的迦葉佛也為她授記。

佛陀最後結論道：「毘舍佉在前世強烈渴望做善事，並且確實完成很多善業。就像花藝專家利用一大片的花來製作很多的花圈。」

While residing at the Pubbàràma Monastery in Sàvatthi, the Buddha spoke this verse, with reference to Visàkhà, the famous donor of the Pubbàràma Monastery.

Visàkhà was the daughter of a rich man of Bhaddiya, named Dhananjaya, and his wife Sumanàdēvi, and the granddaughter of Meõdaka, one of the five extremely wealthy men of King Bimbisàra’s dominions. When Visàkhà was seven years old, the Buddha came to Bhaddiya. On that occasion, the rich man Meõdaka took Visàkhà and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Visàkhà, her grandfather and all her five hundred companions attained sōtàpatti fruition. When Visàkhà came of age, she married Puõõavaóóhana, son of Migàra, a fairly rich man from Sàvatthi. One day, while Migàra was having his meal, a monk stopped for alms at his house; but Migàra completely ignored the monk. Visàkhà, seeing this, said to the monk, ”I am sorry, your reverence, my father-in-law only eats left-overs.” On hearing this, Migàra flew into a rage and told her to leave his house. But Visàkhà said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migàra told them the story. The elders decided that Visàkhà was not guilty. Visàkhà then said that she was one who had absolute and unshakable faith in the Teaching of the Buddha and so could not stay where the monks were not welcome; and also, that if she was not given permission to invite the monks to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted her to invite the Buddha and his monks to the house.

The next day, the Buddha and his disciples were invited to the house of Visàkhà. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again, she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Niganñhas, would not let him go, however, they conceded that he could listen from behind a curtain. After hearing the Buddha’s discourse Migàra attained sōtàpatti fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Visàkhà would be like a mother to him, and Visàkhà came to be known as Migàramàtà. Visàkhà gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grand-children. Visàkhà possessed an immensely valuable gem-encrusted ornament given by her father as a wedding present. One day, Visàkhà went to the Jētavana Monastery with her entourage. On arrival at the Monastery, she found her bejewelled ornament too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold. The maid absent-mindedly left it at the Monastery. It was the custom for the Venerable ânanda to look after the things left by any one of the lay disciples.

Visàkhà sent the maid back to the Monastery saying, “Go and look for the bejewelled ornament, but if the Venerable ânanda had already found it and kept it in a place do not bring it back; I donate the bejewelled ornament to the Venerable ânanda.” But the Venerable ânanda did not accept her donation. So Visàkhà decided to sell it and donate the sale proceeds. But there was no one who could afford to buy that ornament.So Visàkhà bought it back for nine billion and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbàràma.

After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhus hearing her, thought she was singing and reported to the Buddha that Visakha was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Visakha had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Visakha was just reciting some verses of exultation; she certainly had not gone off her head. Visakha, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers."

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 51 ~ 52

猶如鮮妙花，色美而無香，如是說善語，彼不行無果。

Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.


猶如鮮妙花，色美而芳香，如是說善語，彼實行有果。

Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.

☆☆☆

【第51, 52偈的故事】

舍衛城的佛陀信徒喬塔帕哩已經證得二果。有一次，他正在祇樹給孤獨園聽佛陀說法時，波斯匿王突然也來了。喬塔帕哩沒有起身，因為他認為若起身，可能會被認為是向國王，而不是向佛陀表達敬意，國王卻引以為侮辱而非常憤怒。佛陀知道國王心中的不滿，就向國王讚嘆喬塔帕哩的德行及對經藏的嫻熟。佛陀的解釋讓國王釋懷，並對喬塔帕哩留下深刻的印象。

後來，國王再次遇到喬塔帕哩時，請他為兩位妻妾教導佛法，喬塔帕哩委婉的拒絕，並建議國王請佛陀另外派比丘擔任這份工作。佛陀就指定阿難固定到王宮，向皇后末利夫人和行雨夫人說法。後來，佛陀問阿難，兩位后妃的進展如何，阿難說，末利夫人認真修習，但行雨夫人卻不專心。

佛陀說，只有專心、敬謹、認真修行，並且精進奉行的人，才能得到佛法的法益。

While residing at the Jētavana Monastery, the Buddha spoke these Verses, with reference to the lay disciple Chattapàni and the two queens of King Pasēnadi of Kōsala.

At Sàvatthi lived a lay disciple named Chattapàni, versed in the Tripitaka, enjoying the fruit of the second path. Early one morning, in observance of fasting, he went to pay his respects to the Buddha. For those who enjoy the fruition of the second path and those who are noble disciples, by reason of their previous undertaking, they do not take upon themselves the obligations of fast-day. Such persons, solely by virtue of the Path, lead the holy life and eat but one meal a day. Therefore said the Buddha, “Great king, Ghañãkàra the potter eats but one meal a day, leads the holy life, is virtuous and upright.” Thus, as a matter of course, those who enjoy the fruition of the second path eat but one meal a day and lead the holy life.

Chattapàni also, thus observing the fast, approached the Buddha, paid obeisance to him, and sat down and listened to the Dhamma. Now at this time King Pasēnadi Kōsala also came to pay his respects to the Buddha. When Chattapàni saw him coming, he reflected, “Shall I rise to meet him or not?” He came to the following conclusion, “Since I am seated in the presence of the Buddha, I am not called upon to rise on seeing the king of one of his provinces. Even if he becomes angry, I will not rise. For if I rise on seeing the king, the king will be honoured, and not the Buddha. Therefore I will not rise.” Therefore Chattapàni did not rise. (Wise men never become angry when they see a man remain seated, instead of rising, in the presence of those of higher rank.)

But when King Pasēnadi saw that Chattapàni did not rise, his heart was filled with anger. However, he paid obeisance to the Buddha and sat down respectfully on one side. The Buddha, observing that he was angry, said to him, “Great king, this lay disciple Chattapàni is a wise man, knows the Dhamma, is versed in the Tripitaka, is contented both in prosperity and adversity.” Thus did the Buddha extol the lay disciple’s good qualities. As the king listened to the Buddha’s praise of the lay disciple, his heart softened.

Now one day after breakfast, as the king stood on the upper floor of his palace, he saw the lay disciple Chattapàni pass through the courtyard of the royal palace with a parasol in his hand and sandals on his feet.

Straightaway he caused him to be summoned before him. Chattapàni laid aside his parasol and sandals, approached the king, paid obeisance to him, and took his stand respectfully on one side. Said the king to Chattapàni, “Lay disciple, why did you lay aside your parasol and sandals?” “When I heard the words, ‘The king summons you,’ I laid aside my parasol and sandals before coming into his presence.” “Evidently, then, you have today learned that I am king.” “I always knew that you were king.” “If that be true, then why was it that the other day, when you were seated in the presence of the Buddha and saw me, did you not rise?”

“Great king, as I was seated in the presence of the Buddha, to have risen on seeing a king of one of his provinces, I should have shown disrespect for the Buddha. Therefore did I not rise.” “Very well, let bygones be bygones. I am told that you are well versed in matters pertaining to the present world and the world to come; that you are versed in the Tipitaka. Recite the Dhamma in our women’s quarters.” “I cannot, your majesty.”

“Why not?” “A king’s house is subject to severe censure. Improper and proper alike are grave matters in this case, your majesty.” “Say not so. The other day, when you saw me, you saw fit not to rise. Do not add insult to injury.” “Your majesty, it is a censurable act for householders to go about performing the functions of monks. Send for someone who is a monk and ask him to recite the Dhamma.”

The king dismissed him, saying, “Very well, sir, you may go.” Having so done, he sent a messenger to the Buddha with the following request, “Venerable, my consorts Mallikà and Vàsabhakhattiyà say, ‘We desire to master the Dhamma.’ Therefore come to my house regularly with five hundred monks and preach the Dhamma.” The Buddha sent the following reply, “Great king, it is impossible for me to go regularly to any one place.” In that case, Venerable, send some monk.” The Buddha assigned the duty to the Venerable ânanda. And the Venerable came regularly and recited the Dhamma to those queens. Of the two queens, Mallikà learned thoroughly, rehearsed faithfully, and heeded her teacher’s instruction. But Vàsabhakhattiyà did not learn thoroughly, nor did she rehearse faithfully, nor was she able to master the instruction she received. One day the Buddha asked the Venerable ânanda, “ânanda, are your female lay disciples mastering the Law?” “Yes, Venerable.” “Which one learns thoroughly?” “Mallikà learns thoroughly, rehearses faithfully, and can understand thoroughly the instruction she receives. But your kinswoman does not learn thoroughly, nor does she rehearse faithfully, nor can she understand thoroughly the instruction she receives.” When the Buddha heard the monk’s reply, he said, “ânanda, as for the Dhamma I have preached, to one who is not faithful in hearing, learning, rehearsing, and preaching it, it is profitless, like a flower that possesses colour but lacks perfume. But to one who is faithful in hearing, learning, rehearsing, and preaching the law, it returns abundant fruit and manifold blessings.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #50

不計他人過，不計作不作，但觀自身行，作也與未作。

Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.

☆☆☆

【第50偈的故事】

舍衛城裡有位富有的女士，是裸形苦行者潘諦格的信徒。對待潘諦格就好像對待自己的兒子並招待潘諦格住在她供養的房子裡。她的街坊和朋友經常到祇樹給孤獨園向佛陀頂禮問訊，聽佛說法。每當她聽到這些朋友稱讚佛陀時，她也想去向佛陀頂禮問訊，聽佛陀開示，但幾次都被潘諦格阻止。

既然無法親自前往，她就要兒子去請佛陀到家裡來接受供養。她準備了特別的食物，供養之後，佛陀宣說隨喜。第一次聽到佛陀用宏亮的聲音宣說奧妙的佛法時，她的身心充滿喜悅，並不自覺的喊著：「說的好！說的好！」

隔壁的潘諦格聽到她喜悅的呼喊聲時，想道：「她不再是我的弟子了！」他憤怒地走出他的房間，向她和佛陀咀咒，並且一路咀咒地離開她家。

這件意外使她十分尷尬、羞愧，再也無法專心聽佛陀說法。佛陀勸誡她不要理睬那些咀咒和恐嚇，應該正念現前地觀照自己的善惡行為。

聽完佛陀的說法後，她證得初果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the ascetic Pàveyya and a rich lady.

One of her nearest neighbours, who went to hear the Buddha preach the Dhamma returned praising the virtues of the Buddhas in manifold ways, saying, “Oh how wonderful is the preaching of Dhamma!” When the woman heard her neighbours thus praise the Buddha, she desired to go to the Monastery and hear the Dhamma. So she put the matter to the naked ascetic, saying, “Noble sir, I desire to go and hear the Buddha.” But as often as she made her request, the naked ascetic dissuaded her from going, saying, “Do not go.” The woman thought to herself, “Since this Naked Ascetic will not permit me to go to the monastery and hear the Dhamma, I will invite the Buddha to my own house and hear the discourse right here.”

Accordingly, when it was evening, she summoned her own son and sent him to the Buddha, saying to him, “Go, invite the Buddha to accept my hospitality for tomorrow.” The boy started out, but went first to the place of residence of the naked ascetic, greeted him, and sat down.

The boy listened to the instructions of the naked ascetic and then went to the Buddha and delivered the invitation. When he had done everything according to the instructions of the naked ascetic, he returned to the latter. The naked ascetic asked, ‘What did you do?” The boy replied, “Everything you told me to do, sir.” “You have done very well. Now we shall both of us eat the good things prepared for him.” On the following day,very early in the morning, the naked ascetic went to that house, taking the boy with him, and the two sat down together in the back room.

The neighbours smeared that house with cow-dung, decked it with the five kinds of flowers, including the Làjà flower, and prepared a seat of great price, that the Buddha might sit therein. The Buddha, very early in the morning, took the bowl and robe and went straight to the house of the great female lay disciple. When the Buddha had finished his meal, the female lay disciple listened to the Dhamma and applauded the Buddha, saying, ‘Well said! Well said!”

The naked ascetic said to the lay disciple, “You are lost for applauding this man thus.” And he reviled both the female lay disciple and the Buddha in all manner of ways, and then ran off. The Buddha asked her, “Lay disciple, are you unable to fix your mind on my discourse?” “Good and Revered Sir,” she replied, “My mind is completely distraught by the insulting words of this naked ascetic.” Said the Buddha, “One should not consider the talk of such a heretic; one should regard only one’s own sins of commission and omission.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯
中文故事出處：《法句經的故事》 護法法師譯

Dhammapada verse #49

牟尼入村落，譬如蜂採華，不壞色與香，但取其蜜去。

Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.

☆☆☆

【第49偈的故事】

這一偈頌是佛陀在舍衛城的時候，因為過希耶優婆塞而說的：
　　
王舍城有一個大富翁過希耶，擁有八億財產，卻吝嗇無比，一毛不拔，從來沒有作過一絲一毫的布施，既使用一根草在草尖上沾一小滴的油都吝於施捨，他自己也省吃儉用，一顆小小的綠研吃在嘴裡至少要嚼十六次才下嚥，倒不是為了健康有益消化，而是捨不得將食物一下子吞進肚子裡去－－沒了。
　　
過希耶在王宮裡領了個侍衛的差事，有一天下班回家，在路上看到一群人在田裡野餐，他們煎一種非常可口的酥餅，煎酥餅的香味兒令過希耶垂涎欲滴，非常渴望吃到那一種酥餅，回家後，過希耶朝思暮想，念念不忘，很想叫他的太太煎來給怹吃，但一想到為了自己想吃一丟酥餅，太太一定不會只煎一塊給自己吃，家裡上上下下，小孩、妻子，還有僕人，每人一塊的話就要秏費不少錢，想到這裡，有如自己身上的肉要被吃掉那般痛苦，食不下嚥。
　　
但是，吃酥餅的強烈欲望仍然在過希耶的心裡盤旋著不去，他每天茶不思、飯不想，寢食難安，不到幾天就瘦得形容憔悴，他的太太發覺有異，就問 ：「他你身體不舒服嗎？」「沒有」，「國王待你不好嗎？」「沒有」「小孩或僕人讓你心煩嗎？」「沒有」「有沒有想做什麼或想吃什麼嗎？」「沒有」 －－除了連連否認，過希耶什麼也不敢說。但他還是整天悶悶不樂，精神恍惚 ；為了怕花錢，心裡明明想著酥餅，卻不個字也不敢向太太提起。過了幾天，他的太太終於忍不住了，很生氣的對他說：「你心裡明明有事，卻瞞著不告訴 我們夫妻之間還要隱藏秘密，我作你的太太也沒什麼意思，乾脆離婚算了。」 過布耶一聽要離婚，嚇得幾乎飛了魂，因為依照當時的規定，夫妻離婚，做丈夫的要給太太一半的財產，這簡直比花錢請大家吃酥餅還要他的命，過希耶只好將酥餅的事一五一十的告訴太太：「前些天我下班回家，在路上看到一群人在田裡野餐，煎一種酥餅，我聞到那香味兒一直很想吃……」，太太聽了心裡暗罵道：「這人真是神經病，為了一塊酥餅瘦成那樣子。」但嘴裡還是安忍著丈夫說：「既然你那麼想吃那種酥餅，明天我們請那群鄉下人來家裡做，大家一 起吃個高興。」過希耶一聽，緊張地說道：「不要！不要！這太浪費了，我早料到妳會這麼作，所以遲遲不敢告訴好，我寧願不吃也不要那麼花錢。」太太心裡罵著：「這人真是慳吝成性。」嘴裡卻道：「這樣好了，為了省一筆開銷，我們不用請村人來做，我自己做，咱們一家大小吃就好了。」過希耶仍然不肯：「這樣還是太浪費了，我寧願不吃。」「那麼我做，只你我二人吃就好了 。」過希耶仍然搖頭，最後，他的太太說：「我做－－只做給你一人吃，我不吃。」過希耶這才高興的點頭說好，太太心裡又不禁罵道：「不吃真會死嗎？」
　　
於是夫妻二人瞞著一家老少，計劃著煎酥餅的事，過希耶首先教太太找個理由將小孩和家裡的僕人支開，然後到廚房取來一些中等的材料（捨不得用好材料），開始在他們家七樓的屋頂上煎起酥餅，這樣別人就聞不到酥餅的香味兒，他們又將一樓到七樓的門都上了鎖，以防別人不小心闖進來。為了獨自享用一塊酥餅，為了捨不得與人分享，他們像防賊似的，一切工作都悄悄地、小心翼翼的進行著。
　　
這一大清晨，佛陀禪坐時，以慈悲觀觀知過希耶自己為了貪圖一塊酥餅的美味，連自己親生的子女都吝於施予，這種慳貪吝嗇的心結都緣於無明，甚可憐愍，為了度他，佛陀即囑目犍連尊者去將過希耶夫婦請來，目犍連尊者號稱佛陀十大弟子神通第一，世尊有意讓目犍連一展神通，目犍連領佛意旨，頃刻之間來到過希耶家的樓頂上走來走去，此時夫婦二人正忙著起火熱鍋，一看到目犍連尊者，過希耶又心跳加速，緊張不已，心想：「樓下明明都上了鎖，這人是怎麼上來的？好不容易有這個機會來這裡弄一塊酥餅吃，又突然來了一個禿頭。」
　　
僅管過希耶怎麼趕他走，目犍連尊者都不肯，於是過希耶對目犍連說：「你使在這裡打坐、走來走去或飛來飛去，我都不會請你吃餅的。」目犍連卻說：「我沒有吃到餅也不離開。」過布耶不理，這時目犍連稍微施了一下神通，爐子裡的火突然加大了，烈火熊熊，濃煙薰得過希耶夫婦倆眼淚直流，無法煎餅，過希耶只得告訴太太說：「趕快！先煎一塊給他││越小越好，讓他吃了快走。」太太立刻擰了一小塊麵糊下鍋烘煎，說也奇怪，那餅卻越煎越大，過希耶不知究裡，很生氣的罵著他太太：「為什麼煎那麼大塊。」「不！是它自己變大的。」過希耶眼看著那餅越來越大、越來越大，心裡很不是滋味，於是告訴太太：「隨便給他一塊酥餅。」誰知所有的酥餅都黏成一塊不能拔開，太太大聲道：「所有的餅都黏在一起撕不開了。」過希耶過來一瞧，自己如何使勁還是無法把那塊看起來酥酥脆脆的酥餅撕出一小塊，最後，夫婦倆拿起餅來用力互拉，那餅卻像橡皮筋樣－－彈性十足，怎麼拉也拉不斷……就這樣，為了撕一小塊餅，夫婦侕弄得汗流夾背，精疲力竭，此時過希耶吃餅的欲望也消失殆盡，無可奈何的對他太太說：「統統給他吧！我不想吃了。」他太太於是將整塊餅拿給目犍連，目犍連這才說道：「如果你們常常布施，廣結善緣，人家會喜歡跟你親近，受人愛戴唯一的方法就是布施，利益他人。如果你們想吃這塊餅，就跟我到佛陀那裡吧！」過希耶聽了目犍連這二番話，心中受了感動，心地也變柔軟了，就與太太跟隨目犍連尊者一起來到佛所，目犍連告訴過希耶夫婦：「你倆一起將這餅供養佛陀吧！」世尊接受了過希耶夫婦的酥餅供養，將餅分給所有的比丘還有過希耶夫婦二人，大家都吃得很快樂，世尊於是開示過希耶道：「你為了一塊餅瘦得皮包骨，鎖了七層樓的門，連親生的子女也趕走，你擁有八億財產，幾輩子花不完，卻吝嗇到這樣的地步，現在你想想看，你一個人吃快樂？還是大家一起吃快樂呢？」過希耶想了一下說：「大家吃比較輕鬆快樂。」於是佛陀又告訴過希耶，吝嗇的人過的是人人討厭的日子，以及如何開展慈悲喜捨四無量心的方法，過希耶聽了當下證得須陀沍果。
　　
從那天起，過希耶將自己所有八億財產布施在佛法上，他自己覺得生命從此才富有意義，心中越來越快樂……
　　
比丘們都贊歎目犍連尊者能將一個吝不拔毛的巨富帶到佛前，而且接受佛陀教誨做了一百八十度的轉變，變得歡喜布施，令多人受益，這是目犍連的神通妙用，佛陀用此又開示大眾：「你們應該學目犍連，他像一隻蜜蜂，到花上採蜜，卻不傷害花的美麗，又能將採到的蜂蜜利益他人，你們去到在家人的地方托缽時也千萬不要傷害到在家人啊！」接著佛陀又說偈言：

「牟尼入村落，譬如蜂採華，
不壞色與香，但取其蜜去。」
　　
說偈己，大眾同霑法益。

While residing at the Jētavana Monastery, the Buddha spoke this Verse, with reference to the chief disciple Mahà Moggallàna and the miserly rich man, Kōsiya.

In the village of Sakkara, near Ràjagaha, there lived a miserly rich man by the name of Kōsiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making pancakes in the uppermost story of their house, where no one would see them.

Early in the morning, on that day, the Buddha through his supernatural power, saw the rich man and his wife in his vision, and knew that both of them would soon attain sōtàpatti fruition. So he sent Mahà Moggallàna to the house of the rich man, with instructions to bring the couple to the Jētavana Monastery in time for the midday meal. By supernatural power, he reached Kōsiya’s house in an instant and stood at the window. The rich man saw him and asked him to leave. He just stood there without saying anything. In the end, Kōsiya said to his wife, “Make a very small pancake and give it to the monk.” So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kōsiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they put in, they were unable to make small pancakes. At last, Kōsiya asked his wife to offer one from the basket to the monk.

When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kōsiya had lost all appetite for pancakes and offered the whole basket of pancakes to Mahà Moggallàna. The chief disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred monks at the Jētavana Monastery in Sàvatthi, forty-five yōjanas away from Ràjagaha. Mahà Moggallàna, by his supernatural power, then took both Kōsiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred monks. At the end of the meal, the Buddha delivered a discourse on charity, and both Kōsiya and his wife attained sōtàpatti fruition.

The next evening, while the monks were talking in praise of Mahà Moggallàna, the Buddha came to them and said,“Monks, you should also dwell and act in the village like Mahà Moggallàna, receiving the offerings of the villagers without affecting their faith and generosity or their wealth.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經的故事》 護法法師譯

Dhammapada verse #48

採集諸花已，其人心愛著，貪欲無厭足，實為死魔伏。

For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.

☆☆☆

【第48偈的故事】

葩倜扑姬喀枯瑪莉是舍衛城的女信徒，十六歲時就結婚了，並且育有四個兒子。她很有德行，喜歡以食物和其它必需品布施修行的人。她經常到僧伽精舍去清洗房舍，裝滿所有瓶罐的水並且做其它的雜事。她知道自己的前世是忉利天王的妻子之一，同時 ，她還清楚記得她是在所有的人都到花園摘花嬉戲時往生到人間的。所以，每次供養比丘或做其它的功德時，她都渴望將來能往生忉利天，再做忉利天王的妻子，一如前世般。

有一天，她生病去逝了，並且正如她熱烈期望地往生忉利天，成為忉利天王的妻子。由於忉利天的一天等於人間的一百年，所以她再往生忉利天時，忉利天王等人還在花園裡玩，幾乎忘了她的存在，所以當她再度加入時，忉利天王問她一早上都到那裡去了，她告訴他，自己已經到人間走一回了。

這時候，比丘們向佛陀報告葩替扑姬喀枯瑪莉去世的事。佛陀說：
生命是短暫的，人還未能滿足感官慾望時，死亡已經奪走人的生命。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Patipåjikà Kumàri.

Patipåjikà Kumàri was a lady from Sàvatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the monks. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipåjikà also possessed Jàtissara Knowledge (remembrance of past births) through which she remembered that in her previous existence she was one of the numerous wives of Màlàbhàrã, in the dēva world of Tàvatiüsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, picking flowers. So, every time she made offerings to the monks or performed any other meritorious act, she would pray that she might be reborn in the Tàvatiüsa realm as a wife of Màlàbhàrã, her previous husband.

One day, Patipåjikà fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tàvatimsa dēva world as a wife of Màlàbhàrã. As one hundred years in the human world is equivalent to just one day in Tàvatiüsa world, Màlàbhàrã and his other wives were still in the garden enjoying themselves and Patipåjikà was barely missed by them. So, when she rejoined them, Màlàbhàrã asked her where she had been the whole morning. She then told him about her passing away from Tàvatiüsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tàvatiüsa.

When the monks learned about the death of Patipåjikà, they were stricken with grief. They went to the Buddha and reported that Patipåjikà, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they have satisfied their desires for sensual pleasures, they were overpowered by death.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #47

採集諸花已，其人心愛著，死神捉將去，如瀑流睡村。

For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.

☆☆☆

【第47偈的故事】

憍薩彌羅國波斯匿王希望與釋迦族締造姻親關係，就派遣使節到迦毘羅衛城，請求與釋迦族的一位公主結婚。釋迦族的王子們不想冒犯波斯匿王，就答應他的請求，但他們卻送給他一位美麗的女孩，而不是公主，這女孩是摩訶男與一婢女所生的。不知情的波斯匿王立這位女孩為妾。後來，這女孩生下一位王子，並且命名為琉璃。王子年滿十六歲時，被派去拜訪外祖父摩訶男和釋迦族的王子們。他受到某種程度的款待，但所有比他年輕的釋迦族王子都事先被送到一個村落去，以避免向王子致敬。過了幾天，王子一行人折返回國。王子剛動身沒多久，一個女僕就被傳喚來用牛乳清洗王子坐過的地方。這女僕一面工作一面呢喃道：「這是那個婢女的兒子坐過的地方。」這時候，一位被王子派遣回來拿東西的隨從偷聽到她的呢喃，就去向王子報告說，王子的母親茉利夫人事實上是婢女的女兒。

王子知道真相後，極端憤怒，發誓有一天要毀滅所有的釋迦族人。後來他當了國王，果真發兵攻打釋迦族，並把除了摩訶男身邊的人和少數一些人以外，其他人都格殺殆盡。事後，他和軍隊在返國的途中駐紮在阿致羅筏底河床。當天晚上，河的上游地帶暴雨傾盆，暴漲的河水如萬馬奔騰地把他和軍隊一齊衝入大海。

聽到這兩件悲慘的事故，佛陀向眾比丘解釋，他的親人──釋迦族的王子們在前世曾經在河中用藥毒魚，所以今生才會集體喪生。

至於王子和他的軍隊，佛陀說：
就像洪水衝走所有沉睡中的村民一樣，死神帶走所有迷戀感官享樂的眾生。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Vióåóabha, son of King Pasēnadi of Kōsala.

King Pasēnadi of Kōsala, wishing to marry into the clan of the Sàkyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sàkyan princesses. Not wishing to offend King Pasēnadi, the Sàkyan princes replied that they would comply with his request, but instead of a Sàkyan princess they sent a very beautiful girl, born of King Mahànàma, by a slave woman. King Pasēnadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vióåóabha. When the prince was sixteen years old, he was sent on a visit to King Mahànàma and the Sàkyan princes. There he was received with some hospitality but all the Sàkyan princes who were younger than Vióåóabha had been sent away to a village, so that they would not have to pay respect to Vióåóabha. After staying a few days in Kapilavatthu; Vióåóabha and his people left for home. Soon after they left, a slave girl was washing with milk at the place where Vióåóabha had sat; she was also cursing him, shouting, “This is the place where that son of a slave woman had sat…”. At that moment, a member of Vióåóabha’s entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vióåóabha’s mother, Vàsabhakhattiyà, was the daughter of a slave girl belonging to Mahànàma.

When Vióåóabha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sàkyans. True to his word, when Vióåóabha became king, he marched on the Sàkyan clan and massacred them all, with the exception of a few who were with Mahànàma and some others. On their way home, Vióåóabha and his army encamped on the sandbank in the Aciravati River. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vióåóabha and his whole army.

On hearing about these two tragic incidents, the Buddha explained to the monks that his relatives, the Sàkyan princes, had in one of their previous existences, put poison into the river killing fish. It was a result of that particular action, the Sàkyan princes had died. Then, referring to the incident about Vióåóabha and his army, the Buddha recited the stanza.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #46

知此身如泡，覺悟是幻法，折魔羅花箭，越死王所見。

Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.

☆☆☆

【第46偈的故事】

有一次，佛陀停留在舍衛城的祇樹給孤獨園時，有位比丘得到佛陀給他的觀想題目後，到一處森林裡去禪修。

他雖然很精進，卻進步不多，因此對自己不滿意，並且想道：「我要回去，請佛陀另外給一個比較適合我的題目。」想完之後，他就出發回祇樹給孤獨園。

途中，他遇見海市蜃樓，仔細思惟之後，他明白這種現象不過是水的幻影而已。人的血肉之軀同樣也只是生老病死的幻像，實際上無我。他當下繼續觀想海市蜃樓的幻像。後來，他又到阿致羅筏底河邊洗浴，洗完後坐在河邊的樹下休息時，看見飛濺的水花泡沫時，他明白血肉之軀的無常。

這時候，佛陀在祇樹給孤獨園中，看見他的情形，就放光，向他說法：「比丘！你的觀念正確，繼續保持下去，能夠觀身如水花般無常，幻影般無我是很好的事。」

佛陀告誡後，這比丘就證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this Verse, with reference to a certain monk.

A monk obtained a meditation topic from the Buddha and entered the forest for the purpose of practising meditation. But when, after striving and struggling with might and main, he was unable to attain arahatship, he said to himself, “I will ask the Buddha to give me a meditation topic that better suits my needs.” With this thought in mind he set out to return to the Buddha.

On the way he saw a mirage. He said to himself, “Even as this mirage, as seen in the season of the heat, appears substantial to those that are far off, but vanishes on nearer approach, so also is this existence unsubstantial by reason of birth and decay.” Upon fixing his mind on the mirage, he meditated on the mirage. On his return, wearied with the journey, he bathed in the Aciravati River and seated himself in the shade of a tree on the river bank near a waterfall. As he sat there watching the white water bursting from the force of the water striking against the rocks, he said to himself, “Just as this existence produced and just so does it burst.” And this he took for his meditation topic.

The Buddha, seated in his perfumed chamber, saw the elder and said, “Monk, it is even so. Like a bubble of foam or a mirage is this existence. Precisely thus is it produced and precisely thus does it pass away.” And when He had thus spoken the Buddha pronounced the stanza.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 44 ~ 45

誰征服地界，閻魔界天界，誰善說法句，如巧匠採花？

Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower.


有學克地界，閻魔界天界，有學說法句，如巧匠採花。

One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discern the well-taught Dhamma
as one who’s skilled selects a flower.

☆☆☆

【第44,45偈的故事】

一群比丘隨從佛陀到一個村落之後，返回祇樹給孤獨園。傍晚時分，這群比丘聚在一起討論當天的行程，尤其是山形地勢等。他們討論到底是平地或山巒起伏，是泥土地或沙地，紅土或黑土等。這時候佛陀來探視他們，知道他們談論的話題時，佛陀告誡他們：「你們所談的山川地勢等，是身外的環境，你們最好觀身，並努力去了解其中涵意。」

佛陀接著說：「透過觀身，比丘可以了解世間、諸天與地獄，也可以明白奧妙的佛法就像園藝專家精心設計的花園。」

這些比丘聽聞佛陀的說法後，正念現前，專心思考佛陀地教誨，終於滌盡內心所有的煩惱，證得聖果。

（註）有學：已證初果，但尚未證得阿羅漢果的修行人。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to five hundred monks.

Five hundred monks, after accompanying the Buddha to a village, returned to the Jētavana Monastery. In the evening, while the monks were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the ground was of clay or sand, red or black, the Buddha came to them.

Knowing the subject of their talk, he said to them, “Monks, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations for meditation practice.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #43

（善）非父母作，亦非他眷屬，若心向正行，善業最為大。

What one’s mother, what one’s father,
whatever other kin may do,
the well directed mind indeed
can do greater good.

☆☆☆

【第43偈的故事】

梭儒亞是一位富翁。有一次，他與一個朋友帶著一群僕人搭乘華麗的馬車前去沐浴。當時，摩訶迦旃延尊者正在整飭衣服，準備入城化緣。梭儒亞瞥見尊者金色的皮膚時，內心想到：「這比丘如果是我妻子多好。或者我妻子的膚色能像這樣就好了！」不久，他發現自己的性別神密的變了。他感到非常的羞恥，而決定離開故鄉。這時候，身為女兒身，他用刻有名字的印章向一群準備前往怛剎尸羅城的人懇請，讓他搭便車。這時候，他的親朋好友到處找他，卻遍尋不著。

到達怛剎尸羅城後，那群人中有一個人就向當地一位年輕的富翁提及同來的女性─ 梭儒亞，年輕的富翁發現梭儒亞十分美麗，而且與他的年齡相當，就與他結婚，梭儒亞也因此生了兩個兒子。其實，當初身為男子時，他已經有兩位兒子了。

有一天，故鄉一位富翁的兒子，也是梭儒亞的老朋友來怛剎尸羅城。梭儒亞就請他來家裡，這人感到十分訝異，因為他根本不認識她，就問她是否認識他。她回答是，並垂詢她親朋好友的近況。這人告訴她，有一位富翁神秘失蹤的事。這時候，她才向他透露她就是那位失蹤的富翁，並且把自己因為看見比丘時心中升起錯誤的念頭，性別因而改變，以及與此地年輕富翁結婚的來龍去脈告訴他。這人勸他向摩訶迦旃延尊者請求寬恕。

摩訶迦旃延尊者於是被請來接受供養，供養後，她被帶到尊者面前來解釋一切原委，並懇請尊者寬恕。

當尊者說完：「起來吧！我寬恕你！」之後，梭儒亞馬上恢復男人身份。這時她丈夫說：「朋友！既然你是這兩個男孩的媽，而我是他們的父親，他們真的是我們的兒子，所以你可以繼續住在此地，不要沮喪！」

梭儒亞回答道：「朋友！我首先是男子，後來變成女人，現在又變回男人；同樣地，先是兩個兒子的父親，又是最近兩個兒子的母親。一生中經歷過這兩次性別的轉變後，我已經厭倦世俗生活了，我現在要出家為比丘，並在尊者指導之下修行。以後照顧孩子就是你的責任了，請不要疏忽了！」

說完之後，梭儒亞擁抱、親吻兩個男孩，然後把他們交給他們的父親而出家了。他也向那位協助他找到尊者，並且得到尊者寬恕之後有機會出家，而從事生命中最終目標──止息所有苦痛的年輕人致謝。

摩訶迦旃延尊者於是幫他剃度，使他成為比丘，他於是努力修行，又跟隨尊者到祇樹給孤獨園向佛陀頂禮問訊。

後來，人們常問他究竟比較喜歡身為男人時婚生的兩個兒子或身為女人時親生的兩個兒子。他說比較喜歡親生的兒子。但人們經常問及這個問題，使他感到非常困惑、羞愧，就單獨一人精進修行，並且觀身無常。不久之後，就證得阿羅漢果，同時具有非凡的智慧和神通。人們再問同樣的問題時，他就說自己對任何人都沒有執著。聽他這麼回答的比丘們卻不相信他的話，就向佛陀請教梭儒亞兩種不同回答的涵意。佛陀說：「梭儒亞現在的回答和以前不同，是因為他已經證得阿羅漢果，沒有任何的執著。正確的心念帶給他的喜悅，不是身為父親或母親能夠做到的。」

（註）善: 指十善念，即布施，持戒，修禪定，恭敬，作事，回向功德，隨喜功德，聽法，說法，正直見。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Sōreyya, the son of a rich man of the city of Sōreyya.

On one occasion, Sōreyya accompanied by a friend and some attendants was going out in a carriage for a bath. At that moment, monk Mahàkaccàyana was adjusting his robes outside the city, as he was going into the city of Sōreyya for alms-food. The youth Sōreyya, seeing the youthful complexion of the monk, thought, “How I wish the monk were my wife, so that the complexion of my wife would be like his.” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions looked for him, but they could not find him. Sōreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go with them in their carriage. Upon arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Sōreyya as a man.

One day, a rich man’s son from the city of Sōreyya came to Taxila with a caravan of five hundred carts. Lady Sōreyya, recognizing him to be an old friend, sent for him. The man from Sōreyya was surprised that he was invited, because he did not know the lady who invited him. He told the Lady Sōreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also inquired after the health of her family and other people in the city of Sōreyya. The man from Sōreyya next told her about the rich man’s son who disappeared mysteriously while going for a bath. Then the Lady Sōreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to monk Mahàkaccàyana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Sōreyya then advised the Lady Sōreyya to ask pardon from the monk. Monk Mahàkaccàyana was accordingly invited to the home of Sōreyya and alms-food was offered to him. After the meal, the Lady Sōreyya was brought to the presence of the monk, and the man from Sōreyya told the monk that the lady was at one time the son of a rich man from Sōreyya. He then explained to the monk how Sōreyya was turned into a female on account of his wrongful thoughts towards the respected monk. Lady Sōreyya then respectfully asked pardon of Monk Mahàkaccàyana. The monk then said, “Get up, I forgive you.” As soon as these words were spoken, the woman was changed back to a man. Sōreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him. And feeling very weary and repulsive of all these things, he decided to leave the householder’s life and joined the sangha under the monk.

After that, he was often asked, “Whom do you love more, the two sons you had as a man or the other two you had as a woman?” To those, he would answer that his love for those borne as a woman was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and, with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the analytical insight. When the old question was next put to him he replied that he had no preference for any one in particular. Other monks hearing him thought he must be telling a lie. When it was reported about Sōreyya giving a different answer, the Buddha said, “My son is not telling lies, he is speaking the truth.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #42

仇敵害仇敵，怨家對怨家，若心向邪行，惡業最為大。

Whatever foe may do to foe,
or haters those they hate
the ill-directed mind indeed
can do one greater harm.

☆☆☆

【第42偈的故事】

難屠替一位富翁看顧牛隻，雖然只是個牧牛人，但他儘可能存錢。有機會，他就到富翁的家去，也因此有些機會能夠遇見佛陀，並且聆聽佛陀說法。難屠也曾邀請佛陀到他家去，但佛陀卻說時機尚未成熟，所以並未答允。

過了一陣子，有一次佛陀和眾多比丘突然改變行程，要到難屠家去，因為佛陀了解，難屠正確明白佛法的時機已經成熟了。接連好幾天，難屠都很恭敬地接待並且供養佛陀和比丘們。最後一天聽完佛陀的說法後，他也證得初果。當天佛陀和眾多比丘要離去時，他更親手拿著佛陀的缽，送佛陀一程之後，才頂禮回家。

就在這時候，一位難屠長期仇敵的獵人射死難屠。走在後面的比丘發現難屠的屍體後，趕上來報告佛陀：

「因為您的蒞臨，難屠作了大量的供養，並陪您走了一段路，才會在回家的路上為人射死。」

佛陀回答道：「比丘啊，不管我來不來，由於以前的業，難屠都難逃死亡。所以大家應了解，錯誤的心念（註）比敵人和小偷傷害人更深，對抗危險的唯一保障是正確的心念。」


（註）指十種惡業：殺生、偷盜、邪淫、妄語、 兩舌、惡口、綺語、慳貪、瞋恚和邪見。

While on a visit to a village in the kingdom of Kōsala, the Buddha spoke this verse, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anàthapiõóika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anàthapiõóika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda’s house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time had come for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice foods for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained sōtàpatti fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a stray arrow shot by a hunter, killed him. Later the monks, who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, “Venerable, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home.” To them, the Buddha replied, “Monks, whether I came here or not, there was no escape from death for him because of his previous kamma.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #41

此身實不久，當睡於地下，被棄無意識，無用如木屑。

Not long alas, and it will lie
this body, here upon the earth.
Discarded, void of consciousness,
useless as a rotten log.

☆☆☆

【第41偈的故事】

普提珈塔提舍比丘得到佛陀給他的觀想題目後，努力禪修，但卻生起病來。身上首先長滿小疔，然後變成大的傷口，後來這些傷口破裂開，他的袈裟受到膿血的玷污，而變得黏膩膩的，身體也開始發臭，因此獲得普提珈塔提舍的稱呼，意思就是發臭的提舍比丘，其它的比丘因此棄他於不顧。

佛陀知道他悲慘的狀況，也預知他馬上就要證得阿羅漢果了，就到他停留的火邊去，並且親自燒了一些熱水，然後到他躺著的地方，抓住床沿。這時候，其他比丘才聚集過來，佛陀就叫他們把他抬到外面去洗滌身體，同時也一併洗滌、曬乾袈裟。這時候，他的身心煥然一新，就繫念在前。佛陀站在床頭，告誡他說，生命消失時，身體就像木頭一樣，一無是處，而被放在地上。佛陀說法後，他就證得阿羅漢果，不久之後，也入滅了。佛陀要其它比丘將他火化，將骨灰納入浮圖中。

有人請問佛陀，普提珈塔提舍比丘的身體為何會發臭，佛陀說普提珈塔提舍比丘的某一前世是個殘酷的捕禽人，經常設陷阱捕捉鳥類。抓到之後，就折斷鳥的翅膀和腳，防止它們飛走。由於這些惡業，所以今生身體發臭。

佛陀最後說：「比丘們！你們出家為比丘，父母無法照顧你們，若不彼此照顧，誰會照顧你們？請記住，誰看護比丘，就等於看護佛陀！」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Påtigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Påtigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, “This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where monk Tissa was lying.

At that time the monks said to the Buddha, “Pray depart, Venerable; we will carry him out for you.” So saying, they took up the bed and carried Tissa into the fire-room. The Buddha instructed the monks to take Tissa’s upper garment, wash it thoroughly with hot water, and lay it under the sunlight to dry. Then Buddha went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha instructed the monks to help him put on his upper garment and wash thoroughly his under garment with hot water and laid it under the sunlight to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #40

知身如陶器，住心似城廓，慧劍擊魔羅，守勝莫染著。

Having known this urn-like body,
made firm this mind as fortress town,
with wisdom-weapon one fights Mara
while guarding booty, unattached.

☆☆☆

【第40偈的故事】

舍衛城裡的一群比丘分別獲得佛陀給予的觀想題目後，就到離城很遠，一處適合禪修的叢林去禪修。原先林子裡的守護精靈覺得，如果比丘們要停留在林子裡，那麼它們就不適合棲息在樹上。它們也認為比丘只會停留一夜，所以就離開樹上，到地面上來。

但過了十四天，比丘們仍在林子裡，它們猜測比丘們可能要在此結夏安居。果真如此，它們就被迫要在地面生活一段時間，因次決定發出鬼般的聲音，製造恐怖的景像來嚇走比丘們。從此以後，它們有時候幻化成有身體無頭，或有頭無身體的鬼魅等等。比丘們非常氣憤，就離開林子，回城裡向佛陀報告這件事。佛陀說這是因為他們沒有準備任何的武器，佛陀要他們再回去，但要預先準備好適當的裝備。佛陀就教導比丘們《慈經》，這就是適當的武器裝備。

佛陀告訴比丘們要誦讀《慈經》，並把善意散播給林子裡所有的眾生。對任何眾生也不可心生瞋恨或心懷恐懼。比丘們就回到原來的林子，並且遵照佛陀的方法做，精靈們得到善意心念後，立即展現歡迎的誠意，不再干擾比丘的禪修。他們欣然留在地面上，林子裡因此一片和諧安祥，不再有鬼嚎、魅影的情形。比丘們也可以禪修觀身，而明白人身脆弱無常的道理。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to five hundred monks.

Five hundred monks from Sàvatthi, after obtaining a meditation topic from the Buddha, travelled for a distance of one hundred leagues away from Sàvatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those monks were staying in the forest, it would not be proper for them to live with their families. So, they descended from the trees, thinking that the monks would stop there only for one night. But the monks were still there at the end of a fortnight; then it occurred to them that the monks might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the monks, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies. The monks were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any protection and that they should go back there armed with suitable protection. So saying, the Buddha taught them the protective discourse Metta Sutta at length (Loving-Kindness) beginning with the following stanza:
Karanãyamattha kusalēna – yaü taü santaü padaü abhisamecca
sakkō ujå ca såjå ca – suvacō c’assa mudu anatimàni.

“He who is skilled in (acquiring) what is good and beneficial,(mundane as well as supramundane), aspiring to attain perfect peace (Nibbàna) should act (thus): He should be efficient, upright, perfectly upright, compliant, gentle and free from conceit.”

The monks were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting it. The monks returned to the forest grove and did as they were told.

The guardian spirits of the trees receiving loving-kindness from the monks reciprocated by welcoming them and not harming them. There were no more ghostly sounds and frightening sights. Thus left in peace, the monks meditated on the body and came to realize its fragile and impermanent nature. From the Jētavana monastery, the Buddha, by his supernature power, learned about the progress of the monks and sent forth his radiance making them feel his presence. To them he said, “Monks just as you have realized, the body is, indeed, impermanent and fragile like an earthen jar.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 38 ~ 39

心若不安定，又不了正法，信心不堅者，智慧不成就。

One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.


若得無漏心，亦無諸惑亂，超越善與惡，覺者無恐怖。

One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.

☆☆☆

【第38,39偈的故事】

從前，舍衛城有一個人在森林裡尋找走失的牛時，突然感覺十分飢餓，就到村子的精舍去。精舍裡的比丘就給他一些食物吃。吃的時候，他突然想到既然每天勤奮工作，都不一定能吃到這麼好的食物，那麼出家或許不失個好主意。

所以，他就懇求比丘讓他加入僧伽。出家後，他盡責守分，同時因為有足夠的食物，不久就長胖了。過了一陣子，他卻厭倦外出化緣的日子，就還俗了。又過了一些日子，他卻又覺得世俗生活艱辛，所以二度出家。但不久，又還俗。由於意志不堅，所以斷斷續續的出家、還俗六次。人們就稱他為「質多舍利弗」（意 思是心意不堅定的人）。而在這期間內，他妻子也懷孕了。事實上，他六次出家都不是想脫離世間的慾貪，只是為了自己的方便而已。所以，不論身為比丘或在家居士，他都不快樂。

後來，有一天，他進入臥室時，碰巧看見妻子正在睡覺，而且大聲打鼾，張開的嘴巴也流出口水。看見妻子這個樣子時，讓他聯想到腫脹的屍體，當下他明白無常以及身體不淨的道理，並且如是思考：「我幾次出家半途而廢，就是因為迷戀她！」當下他拿著黃色的袈裟，第七次到精舍去。一路上，不停的念著「無常」、「苦」，而證得初果。

到達精舍時，他再度請求加入僧伽。

「我們無法再接納你！幾次剃度下來，你的頭已經像磨刀石了。」比丘們拒絕他的請求。

但他堅決地請求，最後，比丘們又起了憐憫心，讓他再度加入僧伽。過了幾天，他就證得阿羅漢果了。

後來，比丘見他這次出家這麼久，感到驚訝，就問他原委，他回答說：「我以前會還俗，是因為仍有執著，但現在一切都過去了。」

比丘們向佛陀報告這件事，佛陀說：「從前質多舍利弗的心意不夠堅定，而且不了解佛法，但他現在已經是個捨棄所有執著的阿羅漢了。」

備註：
１. 阿羅漢超越善惡，所以阿羅漢的作為不落善惡範圍。這不是說阿羅漢無所事事 。相反地，阿羅漢積極任事，而且一無私心，所作所為都為了引導別人走向修行的道路。一般認為阿羅漢的作為是善的。但阿羅漢的行為不會為自己創造善報。阿羅漢仍然要承受過去所做業的業報。阿羅漢不作新業，阿羅漢的所有作為稱之為「無記（KIRIYA）」，而不是業，所以從道德觀點而言，不會產生效應。阿羅漢如實知見，所以不落因果律。

２. 此處的覺者指的是阿羅漢。阿羅漢並不是不睡覺。他們不論清醒或睡眠時，都是精進的，因為阿羅漢永遠具足正信，精進，正念，正定和慧等五種德行。

３. 質多舍利弗是否不應該拋妻離子？我們從歷史的角度來理解，佛陀時代的印度，認為人能捨棄所有對世間的執著而出家為比丘，是相當尊貴的行為。在當時的社會架構下，比丘家裡的其它成員也樂於照顧他的妻子兒女，因為多數的比丘的修行目標是要成為聖人，他們為了修行而出家，已經做了重大的犧牲。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.

A certain youth of a respectable family, a herdsman, living at Sàvatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “I can surely get something to eat from the noble monks.” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”

The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple,” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.

Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more.” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.

“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.

As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.

Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”

As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sōtàpatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained arahatship, together with the supernatural faculties.

Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away.” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true.” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #37

遠行與獨行，無形隱深窟。誰能調伏心，解脫魔羅縛。

Drifting far, straying all alone,
formless, recumbent in a cave.
They will be free from Mara’s bonds
who restrain this mind.

☆☆☆

【第37偈的故事】

這一句法句，是佛陀住在祇樹給孤獨園的時，對外甥僧護尊者所說的。

在舍衛城，有一個人，他聽了佛陀的佛法，出了家，取名為僧護， 不久就證得阿羅漢果，僧護的妹妹生了一個兒子，長大後，到僧護座下出家，取法名為外甥僧護。在他結夏安居於某村落的寺院時，曾受信施者兩塊布供養，一塊是七肘長（註一），一塊是八肘長，於是他心中想 著：「我要將八肘長的布供養我的師父，七肘長的留著自己用。」

結夏安居圓滿後，便離開該寺院，心想：「我要去見師父。」於是沿途托缽，到了師父的住所。僧護尊者不在，他便進入寺院裡，幫師父寮房舖好座位，並將師父的洗腳水準備好，然後等師父回來。

不久後，師父回來了，他立刻向前去迎接師父，接過師父手中的缽和僧服，恭敬地說：「師父，請坐。」等師父就座後，便拿來他先前所準備好的水讓師父洗腳，並拿扇子為師父搧涼。接著，他將施者所供養的布送到師父面對說：「師父，請接受這塊布！」。

師父回答說：「我的僧服已經足夠了，這塊布，還是你自己留著用吧！」

「師父，當我得到這塊布的時候，我就只想到要供養您，請您就收下吧！」

「不，外甥僧護，我的僧服已經足夠，還是你自己留著用吧！」

「師父，請不要拒絕，就請您收下吧！」

就如此，一而再再而三地請求，但是師父仍然不接受。這時外甥僧護一邊搧著扇子，心裡一邊想著：「還沒出家前，我是他的外甥，出家後，我是他的弟子，但是他仍然不肯接受我的供養，反而要我自己留著用，如此，我成為一個比丘又有什麼意思呢？我看我還是還俗好了。」

接著，他便在心中盤算著：「如何維持在家的生活呢﹖如果將八肘長的布賣了，買隻母羊，母羊會很快的生下小羊，如此一再地繁殖，就能生下很多小羊，將小羊賣了就可以賺一筆錢，有了錢之後就可娶老婆，娶了老婆，她將會為我生個兒子，我要以舅舅的名字來為他命名，然後帶著兒子和太太駕著牛車去拜訪舅舅。在途中，我向我的太太說：「孩子讓我來抱吧！」太太回答說：「你駕車要專心，怎麼還能抱小孩呢？還是我來抱吧！」就在兩人把孩子拉來拉去時，一個不小心，讓小孩子掉到車下，牛車輾過他的身體，把孩子輾死了。於是我將對她說：「妳既然不讓我帶孩子，又不將他抱緊，就是因為妳，孩子才會失去他的生命！」然後，我將用鞭子鞭打她。

他一邊搧著扇子，一邊幻想著，不知不覺地就將手中扇子朝師父的頭上打了下去，僧護尊者心中想著：「奇怪！他為什麼打我的頭呢﹖」於是他便運用神通力去觀察他的念頭，外甥僧護心中所想的都一一地被僧護尊者知曉了；僧護尊者便開口說道：「你打不到你的太太，你為什麼要打我這個老比丘呢？我坐在這裡又沒什麼過錯！」

外甥僧護聽了心裡一驚，想著：「完了，我剛剛所想的全都被師父知道了，既然這樣，我當個比丘又有什麼用呢？」他丟下扇子便向外狂奔，許多年輕的比丘隨後追著去抓住他，將他帶往佛陀的座前。佛陀見到他們即便問道：「比丘們，你們為什麼來到這裡﹖又為什麼抓一個比丘跟你們來呢﹖」

「世尊，這個年輕比丘不能安住於僧團的生活而要逃跑，所以我們將他帶到你的座前來。」

「真的是這樣嗎﹖」

「是的，世尊。」外甥僧護回答。

「為什麼你犯下如此重大的過錯呢﹖又為何不能依照我的教法好好訓練自己成為眾人所熟知的修行者呢﹖」

「世尊，因為我不能讓自己的心念獲得安住啊。」

「為什麼你的心念無法安住呢﹖」

於是外甥僧護便將事情的始末，一五一十地告知佛陀：「就是這樣，我才要逃跑的。」

「哦，比丘，不要擔心，心放在遙遠的事物上是他攀緣的本能，重要的是你應好好的修持，從貪、瞋、痴中解脫而出。」佛陀接著說了一個偈頌：遠行與獨行，無行隱深窟。誰能調伏心，解脫魔羅縛。

佛陀的這一段教法，讓外甥僧護尊者證得初果須陀洹，其他的人也都分別證得不同的果位，這一教法，讓許多人深獲法益。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the nephew of the monk Saïgharakkhita.

Once there lived in Sàvatthi a senior monk by the name of Saïgharakkhita. When his sister gave birth to a son, she named the child after the monk and he came to be known as Saïgharakkhita Bhàgineyya. The nephew Saïgharakkhita, in due course, was admitted into the Sangha. While the young monk was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, monk Saïgharakkhita. At the end of the rainy season he went to his uncle to pay respect to him and offered the robe to the monk. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the monk would not accept it. The young monk felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Saïgha and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that the she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would fall on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.

At that time he was fanning the monk with a palmyrah fan and he absent-mindedly struck the head of the monk with the fan. The monk, knowing the thoughts of the young monk, said, “You were unable to beat your wife; why have you beaten an old monk?” Young Saïgharakkhita was very much surprised and embarrassed at the words of the old monk; he also became extremely frightened. So he fled. Young monks and novices of the monastery chased after him, caught him, and finally brought him to the presence of the Buddha.

When told about the experience, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance. After the Buddha recited the stanza near the end of the discourse, the young monk attained sōtàpatti fruition.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經的故事》 護法法師譯

Dhammapada verse #36

此心隨欲轉，微妙極難見。智者防護心，心護得安樂。

The mind is very hard to see
and find, it falls on what it wants.
One who’s wise should guard the mind,
a guarded mind brings happiness.

☆☆☆

【第36偈的故事】

從前舍衛城有一位銀行家的年輕兒子，向到他家化緣的比丘請教，應該如何做才可以解脫生命中的苦難。那位比丘告訴他把錢財分成三部份：一部份投資做生意，另一部份做家庭支出，最後一部份做慈善。他遵照比丘的話去做，然後，他又問比丘下一步要如何做。比丘告訴他，第一要皈依三寶、守五戒，第二要守十戒，第三要出家修行。他也一一奉行，最後也出家。

出家為比丘後，一位教師教他阿毗達摩（論），另一教師教他戒律，但他卻覺得要學得東西太多了，戒律又太嚴、太多，又沒有足夠的自由。它因此認為世俗生活比較好。由於有這樣的懷疑與不滿，他覺得鬱悶，疏忽職責，同時日漸消瘦、羸弱。佛陀知道這件事後告誡他說：「如果可以控制心念，就沒有什麼事情需要再控制了，所以努力攝受心念吧！

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a young disgruntled monk who was the son of a banker.

While the Buddha was in residence at Sàvatthi, a certain banker’s son approached an elder who resorted to his house for alms and said to him, “Venerable, I desire to obtain release from suffering. Tell me some way by which I can obtain release from suffering.” The elder replied, “Peace be unto you, brother. If you desire release from suffering, give alms-food, give fortnightly food, give lodging during the season of the rains, give bowls and robes and the other requisites. Divide your possessions into three parts: with one portion carry on your business; with another portion support son and wife; dispense the third portion in alms in the religion of the Buddha.”

“Very well, Venerable,” said the banker’s son, and did all in the prescribed order. Having done it, he returned to the elder and asked him, “Venerable, is there anything else I ought to do?” “Brother, take upon yourself the three refuges and the five precepts.” The banker’s son did so, and then asked whether there was anything else he ought to do. “Yes,” replied the elder, “Take upon yourself the ten precepts.” “Very well, Venerable,” said the banker’s son, and took upon himself the ten precepts. Because the banker’s son had in this manner performed works of merit, one after another, he came to be called Anupubba. Again he asked the elder, “Venerable, is there anything else I ought to do?” The elder replied, “Yes, become a monk.” The banker’s son immediately retired from the world and became a monk.

Now he had a teacher who was versed in the Abhidhamma and a preceptor who was versed in the Vinaya. After he had made a full profession, whenever he approached his teacher, the latter repeated questions found in the Abhidhamma, “In the religion of the Buddha it is lawful to do this, it is unlawful to do that.” And whenever he approached his preceptor, the latter repeated questions found in the Vinaya, “In the Religion of the Buddha it is lawful to do this, it is unlawful to do that; this is proper, this is improper.” After a time he thought to himself, “Oh what a wearisome task this is! I became a monk in order to obtain release from suffering, but here there is not even room for me to stretch out my hands. It is possible, however, to obtain release from suffering, even if one lives the householder’s. I should become a householder once more.”

The Buddha said, “Monk, are you discontented?” “Yes, Venerable, I became a monk in order to obtain release from suffering. But here there is not even room for me to stretch my hands. It is possible for me to obtain release from suffering as a householder.” The Buddha said, “Monk, if you can guard one thing, it will not be necessary for you to guard the rest.” “What is that, Venerable?” “Can you guard your thoughts?” “I can, Venerable.” “Then guard your thoughts alone.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #35

此心隨欲轉，輕躁難捉摸。善哉心調伏，心調得安樂。

The mind is very hard to check
and swift, it falls on what it wants.
The training of the mind is good,
a mind so tamed brings happiness.

☆☆☆

【第35偈的故事】

有一次，六十位比丘分別從佛陀得到禪修觀想的題目後，到一座山腳下的村落去禪修。村長的母親瑪蒂迦瑪塔，供養他們所需的食物，並且為他們興建一座遮雨蓬，方便他們在雨季時仍然可以停留在村落裏。一天，她請求這些比丘指導她禪修觀想。他們就教導她觀想身體的三十二相，並從中去理解色身的無常變化和我執的虛幻。她非常努力的禪修觀想，因而比這些比丘更早證得三果，並且具有超凡的神通力量。

透過她的天眼通，她明白這些比丘尚未證果，也知道他們都有證得阿羅漢果的潛力，但需要足夠的食物，因為脆弱的身體無法使心發揮最佳的功能。所以她提供他們營養的食物，由於有營養的食物和正精進，他們因而正念具足，而證得阿羅漢果。

雨季結束後，他們就回去祇樹給孤獨園，佛陀當時正駐錫在那裡。他們向佛陀報告 說他們身體健康，而且環境良好，也不用擔心食物不足的情形。他們也說瑪蒂迦瑪塔明白他們的心念，而提供非常營養的食物給他們，這些食物在維持色身健康是必要的，而健康的身體是保持精神專注的重要因素。

有一位比丘聽他們說起瑪蒂迦瑪塔的所作所為後，決定也要前去該村落。所以他在 得到佛陀給予的禪修觀想題目之後，就到該村落去。瑪蒂迦瑪塔也供給他想要的一切東西，當他想要某些東西時，瑪蒂迦瑪塔就親身帶這些東西前來給他。有一次，他用完食物後，請教瑪蒂迦瑪塔是否真正能洞察別人的心念，她不直接回答，卻說：「能明白他人心念的人，其言行舉止是如此如此的。」這時候，這比丘想到：「如果我像一般眾生有不純淨的念頭，而她也真的能洞悉他人心念的話，她一定會鄙視我的。」有了這種想法後，他對瑪蒂迦瑪塔有種莫名的害怕而決定回祇樹給孤獨園。他向佛陀報告說，因為害怕瑪蒂迦瑪塔會偵測到他內心不純淨的念頭，所以無法繼續停留在該村落。佛陀告誡他，只要專注在一件事上，那就是調伏內心。佛陀要他再回該村落去。但不可胡思亂想，只要專心禪修觀想就好。這比丘就再度回該村落去，瑪蒂迦瑪塔也一如供養前次比丘們一樣地提供他食物，使他能夠心無牽掛地禪修觀想。所以，在短短的時日後，他也滌清心念而證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a certain monk.

On one occasion, sixty monks, after obtaining a meditation topic from the Buddha, went to Màtika village, at the foot of a mountain. There, Màtikamàtà, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of monks to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Màtikamàtà practiced with diligence and attained the three maggas (paths) and phalas (fruits) together with analytical insight and mundane supernatural powers, even before the monks did.

Rising from the bliss of the magga and phala she looked with the divine power of sight (dibbacakkhu) and saw that the monks had not attained any of the Maggas yet. She also learnt that those monks had enough potentiality for the attainment of arahatship, but they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the monks developed right concentration and eventually attained arahatship.

At the end of the rainy season, the monks returned to the Jētavana Monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned Màtikamàtà, who was aware of their thought and prepared and offered them the very food they wished for.

A certain monk, hearing them talking about Màtikamàtà, decided that he, too, would go to that village. So, taking one meditation topic from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Màtikamàtà, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, “People who can read the thoughts of others behave in such and such a way.” Then, the monk thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jētavana Monastery. He told the Buddha that he could not stay in Màtika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the monk to return to Màtika village monastery, and not to think of anything else, but the object of his meditation only. The monk went back. The lay-devotee offered him good food as she had done to others before, so that he might be able to practice meditation without worry. Within a short time, he, too, attained arahatship.

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 33 ~ 34

輕動變易心，難護難制服，智者調直之，如匠搦箭直。

Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.


如魚離水棲，投於陸地上，以此戰慄心，擺脫魔境界。

As fish from watery home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.

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【第33,34偈的故事】

彌醯比丘有一次在化緣後返回精舍的路上，看見一處美麗、舒適的芒果園。他認為是禪修的好地方，就請求佛陀答應他去那裡禪修。佛陀要他等待其他的比丘到達後再去。但彌醯急躁難耐，一次又一次的懇求，最後，佛陀便答應他。

彌醯就到該芒果園去，並且坐在樹下禪修。雖然整天禪修，但心意紛亂，所以毫無進展，傍晚時分，他就回精舍，向佛陀說他一直受到各式各樣精神煩惱的干擾。

佛陀告誡他，就是因為心容易受到刺激而且易變，所以應隨時隨地，以恰當的方法控制內心。彌醯正念現前地思考佛陀的教誨後，證得初果。

While residing on the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book, with reference to Thera Meghiya.

At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha's permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.

Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).

So, the Buddha told him that as the mind is easily excitable and fickle, one should control one's mind.

Then the Buddha spoke in verse as follows:

Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.

Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).

At the end of the discourse, Thera Meghiya attained Sotapatti Fruition.

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English verses source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
Egnlish story source: "The Dhammapada: Verses and Stories" by Daw Mya Tin, M.A.
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #32

樂不放逸比丘，或者懼見放逸，彼已鄰近涅槃，必定不易墮落。

The bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.

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【第32偈的故事】

尼珈瑪西提舍出生在舍衛城附近的一個小村莊，並且在當地長大。出家之後，他過著非常簡單的日子。化緣時，他就到原來親友居住的村子，並隨緣接受人家的布施。他避免參加大的儀式、慶典，甚至給孤獨長者與憍薩羅國波斯匿王舉辦的大型布施，他也沒有參加。

其他比丘漸漸議論紛紛。他們指責他只接近親人，而不喜參加大型布施等等。這些比丘並且向佛陀報告這件事，佛陀就召喚他來，讓他自己解釋。他說雖然他常回故鄉，但只是去化緣，而且只要有足夠的食物，不管食物可口與否，他就離開。聽完他的解釋後，佛陀當著其他比丘面前稱讚他。佛陀也告誡比丘們，需求少，知足的過日子符合所有聖者和佛陀的教誨。同時，所有的比丘應效法尼珈瑪西提舍。佛陀進一步敘述鸚鵡王的故事：

從前，鸚鵡王和很多的子民住在恆河岸邊的無花果樹林裡。後來，無花果全被吃光了，所有的鸚鵡也就離開林子。只有鸚鵡王留下來，但不管剩下來的東西是嫩芽、葉子或樹皮，他都很滿足。帝釋知道這件事後，想測試鸚鵡王的德行，就運用神通力量使無花果樹枯萎。然後，和皇后一起變化成鵝，來到無花果林，問鸚鵡王何以不離開年邁、枯萎，無法再長出大量果實的無花果樹呢？

鸚鵡王回答道：「我沒有離開，是出於感激的心。只要有足夠的食物維持生命，我就不會背棄這樹林。」

帝釋大受感動，就恢復並且透露自己的身份。同時，從恆河中取水，灑在無花果上，使它們恢復生機。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the monk Nigàma Vàsi Tissa.

A youth of high station, born and reared in a certain markettown not far from Sàvatthi, retired from the world and became a monk in the religion of the Buddha. On making his full profession, he became known as Tissa of the Market-town, or Nigàma Tissa. He acquired the reputation of being frugal, content, pure, resolute. He always made his rounds for alms in the village where his relatives resided. Although, in the neighbouring city of Sàvatthi, Anàthapiõóika and other disciples were bestowing abundant offerings and Pasēnadi Kōsala was bestowing gifts beyond compare, he never went to Sàvatthi.

One day the monks began to talk about him and said to the teacher, “This monk Nigàma Tissa, busy and active, lives in intimate association with his kinsfolk. Although Anàthapiõóika and other disciples are bestowing abundant offerings and Pasēnadi Kōsala is bestowing gifts beyond compare, he never comes to Sàvatthi.” The Buddha had Nigàma Tissa summoned and asked him, “Monk, is the report true that you are doing thus and so?” “Venerable,” replied Tissa, “It is not true that I live in intimate association with my relatives. I receive from these folk only so much food as I can eat. But after receiving so much food, whether coarse or fine, as is necessary to support me, I do not return to the monastery, thinking, ‘Why seek food?’ I do not live in intimate association with my relatives, venerable.” The Buddha, knowing the disposition of the monk, applauded him, saying, ‘Well done, well done, monk!” and then addressed him as follows, “It is not at all strange, monk, that after obtaining such a teacher as I, you should be frugal. For frugality is my disposition and my habit.” And in response to a request of the monks he related the following.

Once upon a time several thousand parrots lived in a certain grove of fig-trees in the Himàlayan country on the bank of the Ganges. One of them, the king-parrot, when the fruits of the tree in which he lived had withered away, ate whatever he found remaining, whether shoot or leaf or bark, drank water from the Ganges, and being very happy and contented, remained where he was. In fact he was so very happy and contented that the abode of Sakka began to quake.

Sakka, observing how happy and contented the parrot was, visited him and turned the whole forest into a green and flourishing place. The Buddha pointed out that even in the past birth he was contented and happy and that such a monk will never slip back from the vicinity of Nibbàna.

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯